Entries in the 'Daily Kabbalah Lesson' Category

Answers To Your Questions, Part 235

laitman_629.1Question: Shabbat (Sabbath – Saturday) is not connected to the calendar. What are its signs? Can Shabbat be at any hour or does it have a longer interval? Is it characterized by deep contradictory feelings that come to a standstill and are waiting for resolution from above?

Answer: In our world we understand everything according to the calendar. In the spiritual world everything depends on which of the seven levels a person is on.

Question: Is it true that Baal HaSulam used the theory of meditation on oneness in theory and the practice in the study of the wisdom of Kabbalah? That is what Avraham David Fisherman claims and promulgates. If Baal HaSulam didn’t, which Kabbalists did?

Answer: Baal HaSulam did not use meditation! This is a gross lie. I don’t know about other “Kabbalists.”
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The Correct Study: Am I Included In The Ten?

laitman_962.7The proper study of Kabbalah is what brings us to our goal. It is written: “Make your desire similar to the Creator’s desire.” The desire and the purpose of the Creator is to bring his created beings to the same level as Him. After all, this is the perfect, high, and the only correct degree.

To become like the Creator means to acquire the property of bestowal, which brings man out from all evil and removes all the limitations intentionally created by the Creator since good is only felt “as the advantage of the Light from within the darkness.”

Therefore, we alternate between states all the time: in the left line, then in the right, building one based on the other. That is how we study the work of the Creator on us, the way He awakens supposedly negative and supposedly positive states in us.

In fact, we need to stop giving importance to what state we are in. The only thing that matters is whether we bring contentment to the Creator. We rise above good and evil and worry only about being inside the Master, feeling Him. We live  only for this.

Our new organs of perception are above our desire to receive, above the restriction; we build a screen and reflected Light on top of them. Thus, we no longer exist within ourselves but within the highest goal, within the Creator. This means working due to the reflected Light.

We imagine how to please the Host, what the “head” of our spiritual Partzuf, the soul, is, and then we manifest it in action. Since the Master wants man to experience pleasure, we are ready to experience it. That is how the “body” of our soul is built.

The reforming Light brings us to all these states if we study correctly. The correctness of the studies is checked only by one criterion: as much as I am included in the ten. The ten is called the congregation of Israel, the minyan, the group, the vessel of the soul. When I feel that the entire ten is like one person and I care only about it, I am studying correctly and the reforming Light is acting on me, leading me to the right connection.1

“It is our sages said, the Creator said to Israel, ‘I have sold you My Torah. It is as though I have been sold with it.’ These are the terms of the deal.”

Do we need the Creator in addition to the Torah? Imagine that you are buying an apartment and you are told that it is sold only along  with the owner. How would you like it? Why do I need the  owner inside the house? But this is the condition.

If you want to get a soul, then know that the Master is always inside of it. And even  more, you buy the soul and the Creator, you pay Him for it, but He remains the master.2

In studying the Torah, I must strive to buy the Master. That is, the Creator, the intention for the sake of bestowal, must rule over me.3

When the desire to receive ruled my life, it was also the Creator’s command manifested in such a form as if it were my desire. The Creator himself says that he created the evil inclination. And now he gives me an additional task, saying: “I have covertly ruled over you all the time, but now I will show you how I am guiding you, so that you will learn My tricks, My actions; I want to give you the steering wheel so that you know how to properly lead your soul. And I will sit next to you and I will not drive you any longer; you yourself will carry the entire world, including Me.”

The Creator shows us what He does, and therefore, our work is called the work of the Creator. The revelation of the Creator is the revelation of the work of the Creator. To the extent we understand and know Him, we receive a portion of His work from Him in order to do it ourselves. So we become like the Creator and as a result, He gives us all His work. This means achieving an adhesion.4

Imagine that your ten, ten friends, live in an apartment where the owner is the Creator. You constantly ask the Creator how to treat the friends correctly to maintain amicable relations. How can you live in one “apartment” if you argue all the time? Beside you and your friends, the Creator is near, advising you on how to establish a wonderful life in this place.

I get a lot of complaints about conflicts arising in different tens. But you forget that the Creator is present within the group. Ask Him to mend your relationship because “creating peace in heaven will establish peace between us.” We ourselves are not able to establish good relations; the Creator must become the glue that unites us. You just need to ask, together!

It is like a child with his mother: he can get angry and be upset with her, but he cannot escape, their connection cannot be broken; it is established above. We only need to ask the Creator.5

Kabbalists use the language of the branches when describing the commandments of the Shulchan Aruch because it is the language by which spiritual actions can be explained.

In the spiritual world there are no words and definitions that could describe that one force plus another minus a third will produce certain states of the soul. But by using material roots, you can express everything. For example, netilat yadaim (washing of the hands): take the vessel in your right hand and pour it on the left (in the left line), then in the right line, and repeat three times. Now we need to think about why we do it three times, why to the left, then to the right, what kind of vessel it is, why it has water poured in it, and what kind of water it is.

From this, you can understand what it means to “wash your hands” as a spiritual action: to remove your hands from receiving. This is a very serious description drawn up by Kabbalists, and if we attach the right intentions to it, then we are in front of a laid table (Shulchan Aruch), on the other end of which is the Master, and we are opposite Him.6
From the 1st part of the Daily Kabbalah Lesson 1/6/19, The Right Way To Study The Wisdom Of Kabbalah
1 Minute 0:15
2 Minute 13:18
3 Minute 15:35
4 Minute 26:58
5 Minute 36:31
6 Minute 51:45

The Covenant Means Unity

laitman_962.6“I awaken the dawn” means that I awaken the need to bestow, the Light of Hassadim. And the darkness begins to dissipate because I do not feel it as darkness anymore. Darkness is the feeling of emptiness in my desire to enjoy. But I say that I do not care what state I am in—I want to be in bestowal, in the Light of Hassadim, to be content with any state as long as it brings pleasure to the Creator. All the states come from the Creator; therefore, I rejoice in them and feel grateful. And then I feel that it is not darkness at all, but an opportunity to bestow. My bestowal is in asking for nothing other than a small point of adhesion with the Creator, nothing more.1

Being a slave to Pharaoh, I cannot make a covenant, I am not free. But if I feel that I am able to come out of Pharaoh’s control, then from his slave I turn into a servant of the Creator. There is nothing in between except for my decision of whose control am I under.

To come out of Pharaoh’s control into the control of the Creator is only possible through signing a covenant between 3 parties: the group, the Creator, and me. We all want to be united into a single point of connection. The covenant means unity, connection.2

The covenant is the connection between Israel and the Creator, and it is achieved through connection with the friends. I reveal the connection with the Creator in the center of the ten, and then I can be sure that “Israel, meaning, I, the Torah, and the Creator are one.” The only way I can connect with the friends is through the Light that reforms, so the Torah is the necessary part of this union.

“The Torah, the Creator, and Israel are one”—this is called a covenant. The covenant determines the beginning of the path, its every step, and the end of all corrections.3

When darkness comes, some people run away. But those who stay, they can correctly discern this state and understand that darkness comes from my lack of desire to bestow. So, I do not aspire for knowledge or understanding, for sensations or revelations, but see the emptiness and the darkness as an opportunity to ask for the quality of bestowal. It is precisely in the state when I have nothing that I only want to give because this is the most basic state of complete annulment.

I do not have to overcome my big desires to enjoy because there is no fulfillment in them—only emptiness and darkness. There is nothing to give up. The Creator gave me an opportunity called “darkness” where I feel nothing, want nothing, have no importance for anything. And it is precisely in this state that it is the easiest for me to ask for the desire to bestow.

There is no better state to pray for bestowal. After all, I have nothing! Even if I am ready to give in order to receive, in order to acquire the force of life, this is already an advancement toward bestowal.

I cannot live in empty, dark desires to enjoy that moan with despair and disappointment, so I pray to live in the desires of bestowal. Therefore, it is necessary to fully appreciate the darkness, as it is written: “And there was evening and there was morning, one day.” If we ask for the property of bestowal, the Light of Hassadim, so that it becomes for us the Light of day and fills us, then after the evening comes the morning, as one day.

It is necessary to connect all the darkness, all the nights together and demand the Light of bestowal upon them, the possibility of rising above the darkness. I do not want to change the state itself, let the night remain, but I want to be above it, in the Light of bestowal. Because then I will no longer be in the dark, I will be able to give, to act. After the corrections of the night comes the morning, the Light of day clothed in the Light of Hassadim.

The benefit of the Light is revealed from the darkness. Daylight does not drive away the darkness but turns it into the Light of Hassadim, and then, the darkness shines as Light.4
From the 1st part of the Daily Kabbalah Lesson 2/3/19, “A Covenant” (Preparation for the Convention in Arava 2019)
1 Minute 29:10
2 Minute 33:00
3 Minute 36:20
4 Minute 42:15

Bestow Contentment To The Creator

laitman_962.1When we feel all sorts of thoughts, problems, and disturbances, we should immediately check how much they help us determine that “There is none else besides Him.” The disturbance and the situation itself is not important, what is important is how much it distances me from the principle “There is none else besides Him” and how through the appropriate work with it, I can return to this principle and declare that there is only one force.

That is, we need to view our entire life only through one parameter: how does this connect us with the singularity of the Creator, or how can we overcome the disturbance and through it direct ourselves to “There is none else besides Him.” Then we will perceive our entire life as an invitation to reveal the single force of the Creator in all its forms.

We will not pay attention to the impressions in our mind and feelings, to the problems we receive; rather, we rise above them by faith above reason and ascribe everything only to the Creator, who sends all this only in order to help us adhere to Him above each disturbance. By this, we justify the Creator, justify creation, and elevate ourselves to the degree of Tzadik (righteous).1

The singular force of the Creator can be found only in the center of the ten. It means that I am in the system of the single soul and I want to connect to its true source and not to my fantasies. If I imagine the Creator outside of the ten, it will be an illusion. I will not understand what is happening to me.

When I hold on to the center of the ten, it is obvious to me that any incident and problem is caused by the fact that I fell out of connection with the group. There is no reason for troubles other than losing attention and leaving the center of the ten. I then immediately discover some kind of a problem that is intended to return me to the center of the ten.

I imagine myself as a part of the system of the common soul, and only inside it can I find myself and relate myself to the Creator. Only in this way can I connect to the Creator because I have no possibility of clinging to the source of the Light directly.

Everything that happens to me is a result of my existence in the center of the ten. Moving away from this center, I immediately feel various problems. This is an indication that I need to return to the center of the ten, to “There is none else besides the Creator,” to the point where the common soul is in adhesion with the Light. This is my soul and my Light, and every time I establish myself for the real work with the friends.

If I am on my own, separate from the ten, I think that everything is sent by the Creator, this is like everybody else, who can also say that. Any person in the world agrees that everything comes from the upper force. But what next? How can we influence this? We can philosophize about it, but where are the tools for my work? How can I guarantee a good mood and a good future for myself, by what means can I save myself and help others? All this is possible only through the ten.2

Everything that happens in corporeal and spiritual life, in the family and at work, should be perceived as help that returns me to the center of the ten, to the point of contact and adhesion with the upper force: “Israel, the Torah, and the Creator are one.” Then I will exist in this adhesion 24 hours a day.3

The Creator is the force that is revealed in the center of the ideal ten where everybody connects “as one man with one heart.” We all exist there equally and annul to each other, seeing our friends as the greatest. In this way, we build the image of the Creator. If we correctly connect all our desires, put together this whole puzzle, then the form, the picture that opens up to us, will be the Creator. The Creator (Boreh) is the form of our correct connection, “Come and see” (Bo-Reh). There is nothing else besides this because we do not attain the Light itself.

If we make the correct efforts, then we unite in the form called “the Creator” by attaining Him within ourselves. Therefore, there is nowhere else to search for the Creator except in the center of the ten, as it is written: “I dwell among My own people.” The center of the ten is this point, where there is balance, equality, and unity between us. This formula of our common connection, equality, and mutual support determines the image of the Creator, the ideal connection, for us.

The moment we reach such a revelation, we immediately lose it again in order to work again and reveal it on a higher degree, with higher resolution.4
From the 1st part of the Daily Kabbalah Lesson 1/28/19, “To Bestow Contentment to The Creator” (Preparation for the Convention in Arava 2019)
1 Minute 14:40
2 Minute 29:15
3 Minute 33:25
4 Minute 59:44

Related Material:
There Is None Else Besides Him
Cursory Thoughts On Shamati, “There Is None Else Besides Him”
The World Where “There Is None Else Besides Him”

Arvut: The Law Of The Common Soul

laitman_963.6Arvut (Mutual Guarantee) is the law of the system of the common soul and all of nature. It is a single vessel whose parts are separated by their egoism and are brought back to unity through their desire to bestow. Due to the difference between the separating desire to enjoy and the connecting desire to bestow, the gap between these two tendencies is what allows creation to receive all the goodness from the Creator and exist.

The only problem is with a person who is intentionally created to violate the law of Arvut, the law of simple unity. Human aspiration is the opposite of unity, the Creator, and connection, and that is why a person feels existence in a reality called “this world,” in suffering and lowliness. The whole world is setup to bring the person to the realization of his evil nature and to the revelation of the goodness of the global, integral nature of unity.

Our purpose is to reveal unity to the point of attaining the root of this connection, the single force of the Creator, which is all that exists.

The Creator created the evil inclination, and the righteous, who want to justify the Creator, return the entire system to good through requests and prayers. They request adhesion with the Creator, and are thus called “righteous”; they justify creation because the Light is perceived only from darkness.

It is impossible to comprehend the good from good; it cannot be perceived. The created beings can only feel contrasting qualities. Therefore, the Creator’s creation of the evil inclination was a great gift to us. It was a double gift: the opportunity to reveal the good and to ask for it to be realized in us.

There are many ways to reach the Creator. There are secular people, religious people, Israel, and 70 nations of the world. And in the people of Israel there are 70 roots as an imprint of the 70 nations. By working to unite the people of Israel, we push and obligate all humanity toward connection. By uniting the people of Israel and correcting the roots of the nations of the world, we correct the whole world.

Therefore, first the law of Arvut must be realized by the people of Israel. After that it will spread to the rest of the nations and turn all humanity into a single nation as it was in the ancient Babylon before the mixing of the languages.

Arvut is the law of nature. We gradually realize that everything depends on following this law and that the whole Torah is dedicated to carrying out the law of Arvut. Therefore, only by agreeing to execute the law of mutual guarantee do we receive the Torah. All the commandments are the Creator’s rules to achieve Arvut. We hope that the people of Israel will come to understand this and that the whole world will follow.1

The heart is a desire covered with an egoistic shell. Therefore, we need to rub our hearts to peel off this shell and reveal the net desire on which we can receive the intention to bestow.2
From the 1st part of the Daily Kabbalah Lesson 1/31/19, “Arvut” (Preparation for the Convention in Arava 2019)
1 Minute 0:20
2 Minute 20:45

Related Material:
Everything Starts With Mutual Guarantee
The History Of Humanity – The Development Of The Mutual Guarantee (Arvut) – Part 4
45 Minutes For Mutual Guarantee

Daily Kabbalah Lesson – 2/12/19

Lesson Preparation

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Lesson on the Topic “To Increase The Greatness of The Creator In Our Eyes”  (Preparation for the World Convention 2019)

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Lesson on the Topic “Current Events of Israel”

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Daily Kabbalah Lesson – 2/11/19

Lesson Preparation

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Lesson on the Topic “To Increase The Greatness of The Creator In Our Eyes”  (Preparation for the World Convention 2019)

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Lesson on the Topic “Choosing Unity Above All Differences” 

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Daily Kabbalah Lesson – 2/10/19

Lesson Preparation

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Lesson on the Topic “To Increase The Greatness of The Creator In Our Eyes”  (Preparation for the World Convention 2019)

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Lesson on the Topic “Choosing Unity Above All Differences” 

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Give All My Strength To My Ten

laitman_962.5The first stage of spiritual work is acquiring awareness of work in the ten. The main thing is that everyone supports one’s ten, without letting anyone lose the impression of the greatness of the group, the Creator, the path, and our special destiny as a great gift.

This is checked during a descent when we do not feel the filling but are ready to remain in the state of bestowal for the sake of bestowal, Hafetz Hesed. That is, I lost everything, my last shirt, but I do not feel any deficiency. If I have nothing, it is all right that I have nothing; if I have something, that is fine too. I try to keep on such a “diet” when I am glad with what I receive and do not demand more. It is written: “a Hasid is one who is content with what he has.” Joy is the sign of the Light of Hassadim, the state of Katnut, the small state.

If nothing shines for me and I have no filling, I feel good too. I accept it as an opportunity given from above to check what I am doing this for. Am I in Hassadim, in a state of Katnut? If I am dissatisfied and demand filling, cursing the darkness, then I have not reached the state of Katnut.

In fact, I am not in the dark because the upper Light fills the entire universe. The upper Light is mercy, Hassadim, and I just do not feel it. Therefore, all the work begins with achieving the state of Hafetz Hesed. This is already faith, although not complete, in which there will be illumination of Hochma, but for now, it is only Hassadim.

And it is checked at the time when the Light goes out and we feel darkness in our desires to receive. Can we agree that we need nothing more than to stay on the path adhering to the friends and the Creator despite the darkness? That is, we work “at night,” choosing the right direction in order to “make for yourself a Rav and buy yourself a friend,” to be at the lesson every day. Such an attitude to all the states through which the Creator moves us will be the correct test of our work.1

First, we reach a small state, Hafetz Hesed, bestowal for the sake of bestowal, Hassadim. And then inside this Light of Hassadim, we receive the illumination of Hochma in order to transmit it to others. In order to bestow to others, we need to use our own AHP.

To others, we bestow Hassadim, correcting the bestowing desires in them, but for this, we need to use our desires to receive. The Light of Hochma is revealed in our AHP, and we transmit the Light of Hassadim from it to GE (Galgalta ve Eynaim) of the lower one. This means that “blood turns into milk.”2

I must give all my strength to my ten in order to bring my friends to connection. I take from them their desires, the greatness of the Creator, the greatness of the goal, as it is written: “They helped everyone his friend.” No one can help himself. Each one by himself can reach the state of Hafetz Hesed, bestowal for the sake of bestowal, only at one point and not more.

And then, one must develop oneself in relation to the ten, leading them to the state in which one’s friends have no deficiency. We are connected to each other only due to mutual bestowal. I want nothing for myself, but I have to give to others, and therefore, I open my desires to receive for the sake of bestowal and allow a friend to bestow to me.

For example, when I would come to visit my mother, I would always say that I was hungry so that she could feed me and enjoy that. For me, this was not called receiving because I knew that she wanted to feed me more than I wanted to eat and I had to give her this opportunity. It is the same between friends, because otherwise, we will not develop one another. It is written: “Go and earn from each other.” No one can earn by himself.3
From the 1st part of the Daily Kabbalah Lesson 1/24/19, Writings of Rabash, Vol. 1, Articles “Rungs of the Ladder,” Article 1, “Make for Yourself a Rav and Buy Yourself a Friend – 1” (1985)
1 Minute 0:30
2 Minute 28:45
3 Minute 32:25

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“Buy Yourself A Friend”
The Stages Of Spiritual Work
Spiritual Elevator: The Ten

Daily Kabbalah Lesson – 2/8/19

Lesson Preparation

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Lesson on the Topic “To Increase The Greatness of The Creator In Our Eyes”  (Preparation for the World Convention 2019)

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